Chapter 1: Introduction to Stoicism and Nondualism

As I share my thoughts on how to adapt Stoic philosophy for contemporary life, I frequently notice feedback regarding the parallels between Stoicism and Nondual philosophies. Some readers suggest that my interpretations align with Vedantic concepts, while others see similarities to Buddhism, as noted in Massimo Pigliucci’s discussion of my work.

Nondualism serves as a broad term encompassing various philosophies and spiritual paths that assert the unity of existence. Typically, our everyday experiences are dominated by dualities—such as self versus other, mind versus body, subject versus object, and thought versus matter. This leads to a conventional perception of separation from the world, where we view ourselves as distinct entities in a subject-object dynamic.

However, Nondualism teaches that these separations are misleading. Traditions such as Buddhism, Taoism, Advaita Vedanta, and even mystical aspects of Abrahamic faiths share the belief that dualistic thinking limits our understanding of existence. They posit that suffering arises from the erroneous belief that we are isolated from the cosmos. Thus, Nondualism is not merely a philosophical stance but also a remedy for the various afflictions we encounter in life, making it appealing to those drawn to new age spirituality and self-help.

The success of Nondualism is evident, with prominent figures like Eckhart Tolle, Rhonda Byrne, Deepak Chopra, and Sam Harris incorporating Nondual principles into their solutions for numerous challenges.

Chapter 2: The Nature of Nondual Being

According to Ancient Stoicism, there exists a Nondual aspect due to its pantheistic (or panentheistic) view of the cosmos. In Stoic thought, the cosmos itself embodies divinity. Yet, Stoic nonduality is more complex than the more rigid forms of Nondualism found in Buddhism and Advaita Vedanta.

At its core, Ancient Stoicism reveals a dualism where the cosmos comprises two fundamental principles: the active divine “Logos” and the passive material. The cosmos, described as an “animal,” possesses both body and soul, with the active principle intermingled with passive matter, affirming that Stoicism is fundamentally materialistic—asserting that even the souls of animals are made of matter.

Thus, the cosmos in Ancient Stoicism can be seen as a unified entity—God. While not a strict form of modern substance monism (like Spinozism), it does suggest an essential oneness where all things stem from one source.

Though both Stoicism and Nondualism emphasize a fundamental unity, they diverge significantly—Stoicism maintains a materialist stance, while Nondualism often leans towards non-materialism, viewing all things as illusory or existing solely in awareness. Buddhism even posits that everything is ultimately “emptiness.”

Chapter 3: Understanding Selfhood

The intriguing aspect for contemporary audiences lies in how these philosophies address the question of “How should I live?” Central to this inquiry is the concept of selfhood. Both Stoicism and Nondualism underscore the significance of comprehending the nature of the self. This shared understanding stems from their respective views on the cosmos.

In both philosophies, the authentic self is not distinct from the cosmos. Since the cosmos is a unified whole, our feeling of separateness—closely tied to the ego—is seen as illusory. For both Ancient Stoics and Nondual traditions, we are inherently part of God, as the cosmos and divinity are one.

Epictetus, a key Stoic thinker, elucidates this understanding of selfhood, delineating what lies within our control and what does not. When stripped of material possessions, reputation, and even thoughts, what remains is a “ruling power” (Hegemonikon) that manifests through three movements of the soul: desire and aversion, assent, and impulse.

This true self is intangible, impervious to harm or subjugation. Often referred to as the “Inner Citadel,” inspired by Marcus Aurelius's Meditations, it represents the secure core of our being.

This notion mirrors Nondual perspectives, which often explore the self through a method of negation, known as “not this, not that” (neti neti) or via negativa—a term borrowed from Christian theology rooted in Platonism. This method uncovers the true self by excluding everything it is not—such as the brain, body, or even thoughts.

The essence of who we are, according to traditional Nondualism, transcends the ordinary “I” we refer to in conversation or see reflected in a mirror. Instead, it is a boundless awareness that encompasses all. Thoughts, emotions, and sensations exist only within this awareness, lacking independence from it. Nondual traditions attribute primacy to awareness because it precedes all else.

An illustrative exercise can clarify this concept. First, observe your thought stream, then quiet the mind, even momentarily, by asking yourself questions like “Am I fully aware?” or “What will my next thought be?” Invariably, this inquiry will lead to a brief stillness of thought.

Now reflect: you experienced an unbroken thought stream and then a gap of silence, yet the “I” remained present to witness both. Thus, the “I” is not the thoughts but something deeper that observes them. What you experienced was the essence of existence itself—a being-ness or aliveness within you that cannot be reduced to any single part.

Nondual philosophies assert that this truth can only be alluded to since our true oneness predates thoughts and concepts, making it impossible to grasp as a thought. Zen Buddhism, notably, employs paradoxical statements (Koans) to train the mind to transcend habitual thought patterns and access non-conceptual awareness. This approach reveals the essence of being—non-dual awareness.

The “I” does not define the limits of our being; rather, it restricts our understanding as we habitually identify with the individual reflected in the mirror. Through careful examination of what the “I” truly represents and engaging in the “not this-not that” process, we begin to recognize that our conventional self-concept is a façade, revealing a deeper, more powerful essence.

Epictetus asserts that individuals can achieve complete freedom and invincibility, with the resources to do so already at their disposal—they merely need the discipline to distinguish between what is within their control and what is not, thus shedding the burdens of the self with which we usually identify. He states,

“[I]f you regard only that which is your own as being your own, and that which isn’t your own as not being your own (as is indeed the case), no one will ever be able to coerce you, no one will hinder you, you’ll find fault with no one, you’ll accuse no one, you’ll do nothing whatever against your will, you’ll have no enemy, and no one will ever harm you because no harm can affect you.” (E.1)

Nondual teachers echo these profound insights, sharing the belief that everything we require is already within our grasp. Some contemporary Nondualists, such as “Sailor” Bob Adamson and John Wheeler, argue against the notion of enlightenment, claiming that we are and have always been present awareness.

John Wheeler articulates,

“If thoughts arise such as ‘I feel lost,’ ‘What do I do now?’ and so on, just question, ‘Who is this “I” that is lost or wants to know what to do?’ This ‘I’ is just an empty assumption. The thoughts are only whirls of energy spinning in the light of awareness. There is no ‘I’ at their center. The thoughts move on, but awareness remains, free, luminous, and untouched. There is no one lost, no one who needs to understand, no one to do or not do, no one to be afraid.”

The key realization is that, under scrutiny, the “self” continually recedes. In Nondualism, the self is always a subject and never an object, impervious to isolation and objectification. What cannot be objectified cannot be harmed.

This resonates profoundly with Epictetus’s assertion—“no harm can affect you.” This is not hyperbole; would a thinker like Epictetus indulge in exaggeration? It reflects a Stoic understanding that only the illusory self can be harmed, born from the confusion surrounding our responsibilities and control.

Chapter 4: Emphasizing the Present Moment

Both Stoicism and Nonduality stress the significance of living in the present. Nondual teachings often assert that the present moment is all there is—only the now exists, while the future and past are mere illusions.

In Stoicism, this focus on the present is evident in various texts, particularly in Marcus Aurelius's Meditations. The philosopher-emperor encourages himself to approach every action as if it were his last, while also acknowledging how burdensome reflections on the past and future can be.

He writes,

“Do not let the panorama of your life oppress you, do not dwell on all the various troubles which may have occurred in the past or may occur in the future. Just ask yourself in each instance of the present: ‘What is there in this work which I cannot endure or support?’ You will be ashamed to make any such confession. Then remind yourself that it is neither the future nor the past which weighs on you, but always the present: and the present burden reduces, if only you can isolate it and accuse your mind of weakness if it cannot hold against something thus stripped bare.” (M 8.36)

In Nonduality, the future and past are often deemed both illusory and detrimental. The past weighs us down, while the future fosters anxiety—yet neither is tangible. They exist solely as mental constructs, which distract us from being aware in the present moment.

The present is the only true reality in Nonduality; when we are fully aware in the now, our problems dissolve. What truly matters is always the present. Though this concept may be challenging to grasp, the therapeutic advantages of being present or entering a “flow state” are well-documented.

These comparisons are not exhaustive; the intersections between Stoicism and Nondualism could easily fill a book. I make this connection unabashedly, as it offers a fresh perspective on Stoicism that challenges our conventional understanding.

Often, we perceive Stoicism as a therapeutic philosophy that helps individuals cope with adversity. However, when viewed as a variation of Nondualism (albeit a unique one), we recognize its potential to revolutionize personal lives and society at large.

A vibrant, living philosophy of Stoicism presents a compelling alternative within the modern Nondual landscape, existing between the materialist-reductivist and spiritual aspects of Nondualism.

While some Nondual philosophies have faced criticism—such as the tendency towards a form of solipsism, where the self's illusion leads to a dissolution of responsibility—Stoicism navigates this issue by affirming the world’s reality (as a physicalist philosophy) and emphasizing moral agency. This is a topic worth exploring in greater depth.

Chapter 5: Concluding Thoughts on Courage

In closing, I reflect on courage. My understanding of this virtue has evolved through my exploration of Nonduality. Initially, I viewed courage solely through the lens of brave deeds and questioned its virtue, pondering whether courageous acts could also be committed for malevolent purposes.

However, consider courage as the antithesis of fear—“non-fear,” if you will—and it becomes apparent that it harmonizes beautifully with other virtues such as wisdom, temperance, and justice. When the limited ego fades, so too does fear.

Stoicism stands as a formidable antidote to the fears that permeate our lives—fear of judgment, fear of scarcity, fear of disappointment, and fear of missing out, among others. Fear acts as chains within us, while courage embodies fullness, self-sufficiency, and completeness. It is the aspect of Stoic philosophy that empowers us to elevate philosophy beyond mere theoretical exercises to practical application. Overcoming fear translates into achieving true freedom.